Raja Yoga, Karma Yoga, Bhakti Yoga and Jnana Yoga are the works of which among the following social reformers of India? ?->(Show Answer!)

1. Raja Yoga, Karma Yoga, Bhakti Yoga and Jnana Yoga are the works of which among the following social reformers of India?

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MCQ-> Social life is an outflow and meeting of personality, which means that its end is the meeting of character, temperament, and sensibility, in which our thoughts and feelings, and sense perceptions are brought into play at their lightest and yet keenest.This aspect, to my thinking, is realized as much in large parties composed of casual acquaintances or even strangers, as in intimate meetings of old friends. I am not one of those superior persons who hold cocktail parties in contempt, looking upon them as barren or at best as very tryingly kaleidoscopic places for gathering, because of the strangers one has to meet in them; which is no argument, for even our most intimate friends must at one time have been strangers to us. These large gatherings will be only what we make of them if not anything better, they can be as good places to collect new friends from as the slavemarkets of Istanbul were for beautiful slaves or New Market for race horses.But they do offer more immediate enjoyment. For one thing, in them one can see the external expression of social life in appearance and behaviour at its widest and most varied where one can admire beauty of body or air, hear voices remarkable either for sweetness of refinement, look on elegance of clothes or deportment. What is more, these parties are schools for training in sociability, for in them we have to treat strangers as friends. So, in them we see social sympathy in widest commonalty spread, or at least should. We show an atrophy of the natural human instinct of getting pleasure and happiness out of other human beings if we cannot treat strangers as friends for the moment. And I would go further and paraphrase Pater to say that not to be able to discriminate every moment some passionate attitude in those about us, even when we meet them casually, is on this short day of frost and sun which out life is, to sleep before evening.So, it will be seen that my conception of social life is modest, for it makes no demands on what we have, though it does make some on what we are. Interest, wonder, sympathy, and love, the first two leading to the last two, are the psychological prerequisites for social life; and the need for the first two must not be underrated. We cannot make the most even of our intimate social life unless we are able to make strangers of our oldest friends everyday by discovering unknown areas in their personality, and transform them into new friends. In sum, social life is a function of vitality.It is tragic, however, to observe that it is these very natural springs of social life which are drying up among us. It is becoming more and more difficult to come across fellow-feeling for human beings as such in our society and in all its strata. In the poor middle class, in the course of all my life. I have hardly seen any social life properly so-called. Not only has the grinding routine of making a living killed all desire for it in them, it has also generated a standing mood of peevish hostility to other human beings. Increasing economic distress in recent years has infinitely worsened this state of affairs, and has also brought a sinister addition class hatred. This has become the greatest collective emotional enjoyment of the poor middle class, and indeed they feel most social when they form a pack, and snarl or howl at people who are better off than they.Their most innocent exhibition of sociability is seen when they spill out from their intolerable homes into the streets and bazaars. I was astonished to see the milling crowds in the poor suburbs of Calcutta. But even there a group of flippant young loafers would put on a conspiratorial look if they saw a man in good clothes passing by them either on foot or in a car. I had borrowed a car from a relative to visit a friend in one of these suburbs, and he became very anxious when I had not returned before dusk. Acid and bombs, he said, were thrown at card almost every evening in that area. I was amazed. But I also know as a fact that my brother was blackmailed to pay five rupees on a trumped up charge when passing in a car through one such locality.The situation is differently inhuman, but not a whit more human, among the well-to-do. Kindliness for fellow human beings has been smothered in them, taken as a class, by the arrogance of worldly position, which among the Bengalis who show this snobbery is often only a third-class position.The word ‘they’ in the first sentence of the third paragraph refers to
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MCQ-> Study the following information carefully and answer the questions given below: Eight persons S, T, U, V, W, X, Y and Z live on eight different floors of a building but not necessarily in the same order. The lowermost floor of the building is numbered one, the one above that is numbered two and so one till the topmost floor is numbered eight. Each of them also works at a different banks namely, IDBI, SBI, HDFC, BOI, PNB, TJSB, Axis Bank and SVC, but not necessarily in the same order. • Z lives on an even numbered floor. Only three persons live between Z and the one who orks at BOI. W lives immediately below the one who works at BOI. • Only three persons live between W and the one who works at Axis Bank. • V lives immediately above T. V lives on an odd numbered floor. T does not work at BOI. • Only two persons live between T and the one who works at SBI. The one who works at SBI does not live on the lowermost floor. • The one who works at SVC lives immediately above the one who works at PNB. The one who works at SVC live on an even numbered floor but not on floor numbered two. • Only one person lives between the one who works at SVC and the one who works at IDBI. • X lives immediately above S. X lives on an even numbered floor. X does not work at TJSB. • U does not work at PNB and does not live on floor numbered four.Four of the following five are alike in a certain way based on the given arrangement and hence they form a group. Which one of the following does not belong to that group?
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MCQ-> Analyse the following passage and provide appropriate answers for the through that follow. "Whatever actions are done by an individual in different embodiments, Is] he reaps the fruit of those actions in those very bodies or embodiments (in future existences)". A belief in karma entails, among other things, a focus on long run consequences, i.e., a long term orientation. Such an orientation implies that people who believe in karma may be more honest with themselves in general and in setting expectations in particular--a hypothesis we examine here. This research is based on three simple premises. First, because lower expectations often lead to greater satisfaction, individuals in general, and especially those who are sensitive to the gap between performance and expectations, have the incentive to and actually do "strategically" lower their expectations. Second, individuals with a long term orientation are likely to be less inclined to lower expectations in the hope of temporarily feeling better. Third, long term orientation and the tendency to lower expectations are at least partially driven by cultural factors. In India, belief in karma, with its emphasis on a longer term orientation, will therefore to some extent counteract the tendency to lower expectations. The empirical results support our logic; those who believe more strongly in karma are less influenced by disconfirmation sensitivity and therefore have higher expectations. Consumers make choices based on expectations of how alternative options will perform (i.e., expected utility). Expectations about the quality of a product also play a central role in subsequent satisfaction. These expectations may be based on a number of factors including the quality of a typical brand in a category, advertised quality, and disconfirmation sensitivity. Recent evidence suggests that consumers, who are more disconfirmation sensitive (i.e., consumers who are more satisfied when products perform better than expected or more dissatisfied when products perform worse than expected) have lower expectations. However, there is little research concerning the role of culture-specific variables in expectation formation, particularly how they relate to the impact of disconfirmation sensitivity on consumer expectations."Future existences" in the first paragraph can refer to: 1. Human life, 5 years afterwards 2. Next birth in human form 3. Next birth in any embodiment Which of the following statement(s) is correct?....

MCQ-> My aim is to present a conception of justice which generalizes and carries to a higher level of abstraction the familiar theory of the social contract. In order to do this we are not to think of the original contract as one to enter a particular society or to set up a particular form of government. Rather, the idea is that the principles of justice for the basic structure of society are the object of the original agreement. They are the principles that free and rational persons concerned to further their own interests would accept in an initial position of equality. These principles are to regulate all further agreements; they specify the kinds of social cooperation that can be entered into and the forms of government that can be established. This way of regarding the principles of justice, I shall call justice as fairness. Thus, we are to imagine that those who engage in social cooperation choose together, in one joint act, the principles which are to assign basic rights and duties and to determine the division of social benefits. Just as each person must decide by rational reflection what constitutes his good, that is, the system of ends which it is rational for him to pursue, so a group of persons must decide once and for all what is to count among them as just and unjust. The choice which rational men would make in this hypothetical situation of equal liberty determines the principles of justice.In ‘justice as fairness’, the original position is not an actual historical state of affairs. It is understood as a purely hypothetical situation characterized so as to lead to a certain conception of justice. Among the essential features of this situation is that no one knows his place in society, his class position or social status, nor does anyone know his fortune in the distribution of natural assets and abilities, his intelligence, strength, and the like. I shall even assume that the parties do not know their conceptions of the good or their special psychological propensities. The principles of justice are chosen behind a veil of ignorance. This ensures that no one is advantaged or disadvantaged in the choice of principles by the outcome of natural chance or the contingency of social circumstances. Since all are similarly situated and no one is able to design principles to favor his particular condition, the principles of justice are the result of a fair agreement or bargain.Justice as fairness begins with one of the most general of all choices which persons might make together, namely, with the choice of the first principles of a conception of justice which is to regulate all subsequent criticism and reform of institutions. Then, having chosen a conception of justice, we can suppose that they are to choose a constitution and a legislature to enact laws, and so on, all in accordance with the principles of justice initially agreed upon. Our social situation is just if it is such that by this sequence of hypothetical agreements we would have contracted into the general system of rules which defines it. Moreover, assuming that the original position does determine a set of principles, it will then be true that whenever social institutions satisfy these principles, those engaged in them can say to one another that they are cooperating on terms to which they would agree if they were free and equal persons whose relations with respect to one another were fair. They could all view their arrangements as meeting the stipulations which they would acknowledge in an initial situation that embodies widely accepted and reasonable constraints on the choice of principles. The general recognition of this fact would provide the basis for a public acceptance of the corresponding principles of justice. No society can, of course, be a scheme of cooperation which men enter voluntarily in a literal sense; each person finds himself placed at birth in some particular position in some particular society, and the nature of this position materially affects his life prospects. Yet a society satisfying the principles of justice as fairness comes as close as a society can to being a voluntary scheme, for it meets the principles which free and equal persons would assent to under circumstances that are fair.A just society, as conceptualized in the passage, can be best described as:
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